John 10:30 – The Son is One With His Father

John 10:30 – I and my Father are one.

Jesus and the only true God, whom Jesus was with before the world (kosmos) of mankind was made (John 1:1,10; 17:1,3,5), are ‘one.’ Jesus was not saying that he and the only true God whom he was with are one only true God.

In the Greek, the Greek form that Jesus used for the adjective “one” is “hen” [which is neuter]. If Jesus had meant that he and the only true God whom he had been with are “one God,” he would not have used the Greek form “hen”, but he would have used the Greek form “heis” (masculine), as Paul does in 1 Corinthians 8:6. Since the Greek word Theos is masculine, it requires the masculine form of the adjective, not the neuter form. Nor is speaking of substance, as trinitarians use that terms, “three persons in one being.” If Jesus was talking about “one being,” he would not have used the Greek form “hen”, but rather he would have used the Greek form, “mia,” as in the trinitarian statement: treis hypostaseis en mia ousia (three persons in one being). Since “ousia” is feminine, it requires the feminine form of the adjective, not the neuter form. Thus, when Jesus said that he and the only true God are “one”, he was neither speaking of “one God” nor “one substance.”

Nevertheless, we find further in the book of John where Jesus uses the Greek form “hen” several times:

Jesus prays for his followers to be one [hen], just as he is with his God and Father. — John 17:11.

Jesus prays that his followers may all be one [hen], just as he is one with his God and Father. — John 17:21.

Jesus prays that his followers may be one [hen] in himself and his Father, just as he is with his God and Father. — John 17:21.

Jesus prays that his followers may one [hen], just as he is one with his God and Father. — John 17:22.

It should be obvious that Jesus was not praying that his followers become one “God” with him and his Father, nor is he praying that they become “one substance” with him and his Father. He is speaking in terms of unity, agreement. Likewise, when Jesus said that he and the only true God (John 17:1,3) are one, he is speaking of agreement. There is nothing in John 10:30 that means that Jesus was claiming to be the only true God.

For more regarding John 10:30, see:
Studies Pertaining to John 10:33

Regarding John 10:33, see:
The Real Reason the Jews Sought to Kill Jesus

1 Timothy 2:5 – The Man Christ Jesus

A question has been raised:

If Jesus is not now a man, then why was this written long after his death, burial, resurrection, and ascension?

1 Tim 2:5 For there is one God, and one mediator between God and men, THE MAN Christ Jesus;

The problem is that one needs to read the entire sentence, which continues into verse 6:

1 Timothy 2:5 For there is one God, and one mediator between God and men,  the man Christ Jesus, 1 Timothy 2:6 who gave himself as a ransom for all; the testimony in its own times

Paul was saying that it was the “man” Jesus who gave himself as an offsetting price – ransom. The offsetting price had to be a sinless man to correspond to Adam before Adam sinned. (Romans 5:12-19; 1 Corinthians 15:21,22) Having given himself as a man in sacrifice to his God (Ephesians 5:2), he is no longer a man. If he is still a man, then he has not given himself in sacrifice, or else he has taken back what he had given. Either way, it would leave us without an  atoning sacrifice for sin. If he is still a man, this would annul the purpose for Jesus’ coming in the flesh, that is, to give his flesh for the life of the world. (John 6:51; 1 John 1:2; 4:2,3,10) Jesus is no longer in the days of his flesh. (Hebrews 5:7) If he is, then he is still a little lower than the angels, and there has been no offering for our sin. — Hebrews 2:9.

See:

The Man Jesus – Still A Man? – 1 Timothy 2:5

Jesus Died a Human Being – Raised a Spirit Being

1 Timothy 3:16 – God in the Flesh?

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Revelation 21:6 – God Who Sits on the Throne

Before reading this, we suggest reading the post on Revelation 1:8

Revelation 21:5 – He who sits on the throne said, “Behold, I make all things new.” He said, “Write, for these words are faithful and true.”
Revelation 21:6 – He said to me, “It is done! I am the Alpha and the Omega, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life.
Revelation 21:7 – He who overcomes, I will give him these things. I will be his God [THEOS], and he will be my son.

If these are the words of Jesus, then Jesus could only be applying THEOS to himself in Revelation 21:7 as it was applied to him before became flesh (John 1:1), but similar to the way that the Hebrew word EL was applied to rulers in the Old Testament. (Ezekiel 32:21) Jesus, of course, will be the mighty ruler of the age to come, and in this sense the word THEOS could be applied to him, but not as the only true God. — John 17:3.

Nevertheless, I do not believe that John is quoting Jesus in the words of Revelation 21:5-7, but that he is quoting the angel who is quoting Yahweh. ‘He who sits on the throne’ in the book of Revelation is spoken of as the God of Jesus (Revelation 1:4; 2:7; 3:2,12), and is distinguished from the Lamb, representing Jesus. (Revelation 1:4,5; 5:1-7; 5:13, 6:16, 7:10,15) Applying this to the One sitting on the throne in Revelation 21:5 would mean that these words are the words of the God of Jesus, not Jesus himself, although they were delivered by Jesus to the angel who delivered them to John. (Revelation 1:1,2) Many, if not most, trinitarian Bible scholars acknowledge that the words of Revelation 1:5 are spoken by God the Father as distinguished from the Lamb, but some vaguely, and often without any reason for doing so, will claim that the one being quoted in verses 6 and/or 7 is Jesus. It should be apparent that the one being quoted in verses 5-7 are all the “one who sits on the throne”.

The words of Revelation 21:7 are not directed to the believers of this age, but to the world in the age to come, in the day of judgment and regeneration of the world, although indirectly they are applicable, since the believers in this age are reckoned, counted, imputed (Strong’s #3049) with the blessings and powers of the age to come, having received the spirit as a token, earnest, as first fruits, of that which is to come. –Romans 4; 6:11; 1 Corinthians 1:21,22; 5:17; 2 Corinthians 5:5; Ephesians 1:3-14; Hebrews 6:5; 12:23; James 1:18.

One can find more on this at:

Alpha and Omega Archive

The next in this series on Alpha and Omega deals with Revelation 22:13

Colossians 2:9 – Pleroma, Theotes and Somatikos

For in Him all the fullness [Greek, pleroma, plenitude*] of Deity [Greek, Theotes; Strong's #2320**] dwells in bodily form and in him you are made full, who is the head of all principality and power. — Colossians 2:9,10, New American Standard Bible translation.
*See: Thayer and Smith. “Greek Lexicon entry for Pleroma“. “The New Testament Greek Lexicon”.
**See: Thayer and Smith. “Greek Lexicon entry for Theotes“. “The New Testament Greek Lexicon”.

All Hebrew and Greek words have been transliterated throughout.

The Bauer, Arndt and Gingrich Lexicon [BAGD], on page 359, defines the Greek word theotes as: “deity, divinity, used as abstract noun for theos…the fullness of a deity Col.2:9″. [abstract noun, a quality or attribute].

This form of THEOS, that is, *THEOTES*, only appears this one time in the Scriptures, thus we have a lack of scriptural comparison for its usage. We have, however, the Hebrew background of words that translated into Greek as THEOS, that is, forms of EL (Strong’s #s 410, 430, 433. We have presented elsewhere a study of the Hebriac usage of these words in the Hebrew scriptures, showing that when they are used of others than Yahweh (or idols of men), they take on a more general meaning of might, power, strength, etc.* Without assuming and adding to Colossians 2:9 the idea that Jesus is being spoken of here as Yahweh, the default is to reason that Paul used theotes to describe what God has given to Jesus in the way of power and might, not to assume any idea that Jesus is Yahweh.
*See: The Hebraic Usage of the Titles for “God”

The Greek form of Soma (body) that appears in Colossians 2:9, is *Somatikos* (Strong’s #4985; adverb form of “Soma”, bodily), which exact form likewise does not appear any where else in the Scriptures, although the adjective form appears in Luke 3:22 and 1 Timothy 4:8. Usually, forms of the Greek word “Soma” refer to some physical form. However, Paul speaks of Jesus’ spiritual, heavenly, body in the resurrection (1 Corinthians 15:44), when he says that Jesus, the last Adam, “became a life-giving spirit.” (1 Corinthians 15:45) Likewise, in his words of Colossians 2:9 in its context, as well as by comparison of scripture with scripture, we conclude that Paul is speaking about Jesus’ spiritual body; we see no scriptural reason to think that Paul was speaking of Jesus’ body of flesh, which body Jesus had given to sacrifice to God for our sins.  — Ephesians 5:2; Hebrews 10:10.
See: Jesus Died a Human Being – Raised a Spirit Being

The plenitude of godship — ruling might — does dwell permanently in the mighty spiritual body of Jesus. It is not just an authority that is given to him, but this is speaking of power in his very being.  After he became the life-giving spirit, he now possesses all the power needed to carry out the works of his Father, thus “it was the Father’s good pleasure for all the fullness [plenitude] to dwell in Him.” (Colossians 1:19, NAS) Having this plenitude of power given to him from the Source of all power, now he “is the head of all principality and power.” (Colossians 2:10) This might — godhead, godship — is given to Jesus by his God. — Psalm 45:7; Matthew 28:18; Hebrews 1:2,6,9; Philippians 2:9; Colossians 2:10; Psalm 2:7,8; 110:1,2; Isaiah 9:6,7; Luke 1:32; Jeremiah 23:5; Daniel 7:13,14.

For more concerning Colossians 2:9, see:

The Fullness of Deity

The Son of God Was Either God or a Bad Man? – Is Jesus God the Most High?

It is being claimed that the divinity of Christ is the central Christian doctrine, and that this doctrine is “like a skeleton key that opens all the others.” By divinity, the context makes it clear that the author means that Jesus is the Most High Yahweh. We do not deny the divinity of Jesus in that mightiness that the only Most High has given to Jesus. We do not, however, believe that the divinity, the mightiness, that the only Most High has given to Jesus means that Jesus is the Most High who has given to Jesus all authority and power. Indeed, rather than being a key that opens all other doctrines, this doctrine that Jesus is the Most High denigrates the role Jesus had in becoming a man. If Jesus was the Most High while in the days of his flesh, then rather than condemning sin in the flesh, Jesus justified sin in the flesh, since such an idea would have meant that for Adam to have obeyed the Most High, Adam would have needed to have been the Most High in the flesh. — Romans 8:3

See the studies:
How God’s Son Condemned Sin in the Flesh

Hebraic Usage of the Titles for “God”

Additionally, those who claim that Jesus is the Most High usually add to this that Jesus is still in the flesh, that Jesus will always be bound to his body of flesh for eternity. Such denies the very basis of the ransom sacrifice of Jesus as given in the Bible. It would mean that either Jesus fail to complete his sacrifice, or that he took back what he had offered for sin. Either way, such would annul the basis of the ransom sacrifice of Jesus.

See the studies:

Jesus Died a Human Being – Raised a Spirit Being
The Basis of Atonement

Jesus never claimed to the “God”, that is, Jesus never claimed to be the One whom he designated as the only true God.  Rather, Jesus claimed to have been sent by the only true God, the only true Might of the universe. (John 17:3) Jesus never once claimed to be the God of Abraham, Isaac and Jacob, thus the idea that “Christ was either God or a Bad Man” is irrelevant. Indeed, if Jesus in the flesh was his God, then the whole basis of the redemption by means of his sacrifice becomes irrelevant. No, Jesus was not his God, but this does not at all make Jesus a “bad man”. Such an argument is simply sophistry.

It was a man — not God — who sinned and brought condemnation upon mankind. All that was needed to rectify the condition of sin was another man — not God — who would obey God. If that man had to be God in order obey God, then such would not condemn sin in the flesh. It would not proven that a righteous man could obey God perfectly. It would rather have proven that a righteous man would have to be God Himself in order to obey God.

The Bible nowhere says that for a man to be the offering for sin that such man would have to be his God. That idea comes, not from the Bible, but out of the imagination of men whose minds cannot fully submit the revealing of ths spirit as given through the Bible. By going beyond what is written, these men have submitted themselves to an idol of their own making (evidently aided by Satan) and wish make it a requirement of all that they must submit to their imaginations for salvation, thus displacing the salvation that is revealed by God’s holy spirit in the Bible.

See:

Jesus is not Yahweh (Jehovah)

The Bible reveals that what is needed for salvation is not God, but a man, one a little lower than the angels as was Adam. God Himself provided such a man through His son (not Himself), for he sent his son into the world of mankind in the flesh; God gave Jesus that flesh, that body (Hebrews 10:5), so that he — having become a man, nothing more, nothing less — was not under the condemnation through Adam. Unlike Adam, however, Jesus never once disobeyed the Most High; he proved his faithfulness and thus showed his Father to have been just, while providing the way for his Father to justify mankind. — John 6:51; Romans 3:26; 5:12-19; 8:3,19-21; 1 Corinthians 15:21,22; Hebrews 10:10.

All the abilities that Jesus had, he received from the only true God, all to the glory of the only true Most High. None of Jesus’ miracles or abilities that God gave to Jesus give us any reason to use the spirit of human imagination so as to assume and add to the scriptures that the Son of God is “God” of  whom he claimed to be the son. — Luke 1:32; 10:22; 3:35; Matthew 28:19; John 13:3; Acts 2:22,36; 3:13; 1 Corinthians 15:27;  Ephesians 1:20-22; Philippians 2:9-11; Hebrews 1:2.

John 1:51 does not describe Jesus as “God”, but as the son of the man (David), and “God” is depicted in that scripture as one person, totally and separately distinct from the son of David.

As far as repelling the attacks of those who claim that Jesus was a bad man, a liar, a lunatic, etc, such as agnostics, deists, Muslims and other non-Christian religions, one does not need to add to the scriptures that Jesus was the Most High in order to counter the claims of such. Indeed, adding such to scriptures diminishes the role of Jesus as having been obedient to the Most High, of the salvation provided through the offering of the body of Christ to the Most High.

Jesus is not the God Most High; no scripture ever presents Jesus as being Yahweh, the God of Abraham, Isaac and Jacob, although many read such a thought into many scriptures.

2 Corinthians 13:14 – Trinity?

The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit, be with you all. Amen. – 2 Corinthians 13:14, World English

This scripture is often presented by trinitarians as a though the scripture presents the Son of Yahweh as part of a triune God. In actuality, we find nothing in the scripture about three persons, all of whom are supposed to be the one true God.

That which is being prayed to with the Corinthian Christians is “Grace”, “love”, and “communion”, respectively of Jesus, God, and the holy spirit. “Grace” is not a person, nor is “love” a person, nor is “communion” a person.

Nevertheless, in order to see “trinity” in the verse, one has to imagine and assume that the triune God is not represented by the word “God”, but rather that only one of the alleged persons of “God” is represented by the word “God”, and then one has to imagine and assume that “the Lord Jesus Christ, is another person of, not the unipersonal “God” who is being spoken of in the verse, but rather the triune “God” who is being imagined, assumed and added to the verse. Then one has to do the same imaginings and assumptions, concerning the unipersonal God’s holy spirit, and add what they have imagined and assumed to the verse. Thus, not based on what the verse actually says, but rather what is being imagined and assumed upon the verse, the verse is then, by means of the circular reasoning employed, presented as proof of the triune God.

The reality is Paul never once presents the God of Abraham, Isaac and Jacob as more than one person. Instead, Paul presents the God of Abraham, Isaac and Jacob uniperonsonally as “The God and Father of the Lord Jesus Christ.” (2 Corinthians 11:31, World English) Any idea of a triune God does have to be imagined, assumed, added to, and read into, what Paul wrote in 2 Corinthians 13:14, or what any Bible writer wrote anywhere in the Bible.

One could say that there is a trinity in the sense that the only true God, the son of the only true God, and the holy spirit of the only true God, are one in agreement (1 John 5:8), but the trinitarian dogma of three persons in the one God cannot be found in this verse, or anywhere else in the Bible, except by means of what has to be imagined using the great spirit of human imagination, using that imagination to form assumptions into dogma, which dogma has to be added to, and read into any scripture to which the trinitarian dogma might be applied, including 2 Corinthians 13:14.

http://godandson.reslight.net/archives/1055.html

Of course, in doing so, the trinitarian dogma, by insisting that Jesus is still a man, strips and denigrates the purpose of Jesus’ coming into the world of mankind, of his obedience to the only true God which resulted in condemning sin in the flesh, and of the atoning sacrifice of his flesh, since, according to trinitarian dogma, Jesus still is flesh, a human being, etc., and thus, this is why such false teaching can be a hinderance to appreciably understanding the beauty of the ransom sacrifice that Jesus gave. — John 6:51; 12:47,48; 1 Timothy 1:15; 1 John 2:2; 4:2,3,10,14; 2 John 1:7; Hebrews 10:10; 1 Peter 3:18.

http://atonement.reslight.net/

Finally, the fact that “God” is presented as one person in 1 Corinthians 13:14, and that Paul does this throughout his letter when he uses the God to speak of the God of Israel, the God of Abraham, Isaac and Jacob, shows that Jesus is not being presented a person of a triune God.

For more related the trinity, see:

Jesus and His God